ON THE OPTIMUM LOCATION OF VERTICALLY RELATED FIRMS WITH SIMULTANEOUS ENTRY*

ABSTRACT This paper considers a case of bilateral monopoly and examines the possibility of an intermediate location for two vertically related firms under simultaneous entry, and then analyzes the welfare-maximizing location for both firms. It shows that whatever the case, an intermediate location for both firms is unlikely to occur and that the pattern of industrial location under welfare maximization is equivalent to the one under perfect competition, but is different from the one under bilateral monopoly under certain circumstances.     

史前乐舞祭仪与原始的体育娱乐——原始体育形态的考古学分析

乐舞,是一种在空间中展现和时间里流动的艺术,强烈、激越、柔美、深沉,却又似闪电光流火,稍纵即逝。当我们循着史前人类的遗迹溯源而去,就能在面目依稀的原始洞穴、斑驳陆离的巨石岩壁、群居墓室的残陶废墟、神话传说的片言岁语,以及一直留存于近现代的“社会活化石”中的乐舞遗俗中,看到那曾经存在于中华大地原始群体中无所不在、跃动不已的舞之形影,看到那曾经成为原始宗教礼仪的祭祀舞姿,看到那曾经作为表现史前人类生活基调的反映原始战争内容的纠纠武舞。     

对"猴子与乌龟"故事的分类对比研究

"猴子与乌龟"的故事在中国西北、东北、东南地区均有发现.如:1、福建的<海母丞相>、2、吉林的<猴子和乌龟>、山西的<树梢猴心>、山东的<哪有闲心挂树稍>、蒙古族的<乌龟与猴子>;3、上海的<乌龟与梅花鹿>;4、藏族的<猴子与乌龟>、<猴子和青蛙>、<乌龟和猴子>;5、陕西安康的<猴子和鳖打老庚>、6、朝鲜族的<兔子与乌龟>,7、日本的<猴子的鲜肝>等,都是"猴子与乌龟"故事的异文.     

"Freedom. Money. Fun. Love.": the warlore of Vietnamese bargirls

Memories of the Vietnam War abound in the minds of those who survived it, be they veterans or civilians, Vietnamese or American. Vietnamese refugees, forced to flee their homeland after the war ended in 1975, tell particularly poignant stories of loss -- of country, of family, of tradition, and of identity. Not so the women featured in this article. During the war, they served as bargirls in Saigon, entertaining American soldiers. The stories they tell of the war paint an entirely different picture: one of good times, and camaraderie, and the exhilaration of being young and free in the city. They were able to break free from tradition and the expectations imposed on their gender because of the war, and because of that, remember the war as the best time of their lives.     

Isotopic Evidence for Camelid Husbandry During the Formative Period at the Pacopampa Site,Peru

ABSTRACT

Camelids were domesticated in the Andean highlands, such as in the puna habitat, and dispersed into lowland areas and the northern Central Andes. As camelids domesticated in a particular region would have had a greater economic benefit than visiting- or hunted wild camelids, it is important to reconstruct the dispersal of camelid husbandry from its initial site throughout the ancient Andean civilisation. We carried out multi-isotope analyses of animal remains recovered from the Pacopampa site to investigate the nature of camelid pastoralism and utilisation. Strontium and oxygen isotope ratios from tooth enamel suggested that camelids in the early Late Formative Period (800–500 BC) were born near the site and remained in the same habitat for up to three years. Although corresponding data for the Middle Formative Period (1200–800 BC) were not available, carbon and nitrogen isotope ratios were statistically different from those of the Late Formative Period, supporting the possibility that the camelids inhabited the highland plateau like puna. It is inferred that in the northern highlands camelids were initially rare and regarded as either tribute or ritual animals, or they were used as pack animals. Camelid husbandry using maize as fodder began during the Late Formative Period at Pacopampa.